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OF THE MONARCHY
by
lhi nee Dlmni
Cultural Background
To nnderst~1.nd the old Sittmese eonception of tbo Monarchy, let
ns consider qnite briefly the cultnra1 lmclcgronnd of tho 'J'Iwi race.
As they emerged from the hinterlanrl of sonth China and do::;cC'IHled
upon the upper reaches of the Indochinese rivers from an early
period, the 1'hai were probably animists(2l. In the 1VI:enam valley
they came into contact in the XIlth century (Christian era) with the
Mon state of Dvamvati. 'rhe latter, being cultural descendants of the
'relingana of the npper west. coast of the Bay of Bfmgal who had
- - - - - - - - - --------------
(1) In English: H.G.Q. Wales: Siamese State Ceremonie.s 1931.; Official
pamphlet, The OO?onat-ion of His JJiaiesty P1aiad/dpolc, J{jn(} of
S-iam (by H. H. Prince Dhani 1925);
In Siamese: Prince Damrong: IIistoTy of the Second Bei(Jn pp 1547; An
official :record of the coronation of King Vaji:rav~dh, Nat. Library
Ed. Bgk 2466 (1923); An official record of the coronation of King
Prajadhipo],, Govt. Gazette, sp. no. 2468 ( 1925); A poetical narrative
of the coronation of King Prajadhipok, very detniled, bv H.H.H
Prince Naradhip, 2468 (1925 );
In French: La ceremonie d~ couronnement au Siam, Exl1:imw As'ic,
no. 13, Juillet 1927.
(2) Traces of animism in our beliefs and customs survive to the present
day despite the f:ran]dy anti-superstitious attitude of Hinayana
Buddhism. The cui t of the lcwan, for instance, seems to imply a certain
undetermined el.ement in every individual which is to be protected
and treasured w1th care. A stt1dy of this preBuddhistic animism
would require a book by itself.
pt 2) THE OLD SIAMESE CONCEPTION OF THE MONARCHY 93
mossutl Llw Bay to :;oLt;le down on this side of it, possessed a high
cul (,llJ'O bm;etl npnu t,]lO Hi nay ana sehool of Buddhism. It was this
cnltlll'e whieh exerted the most lusting influence npon the 'l'htLi
of the Menarn valley, in other word.:> the Siamese. It was also
J'ro.n1 Lhe:;o people or their descendants that we got our old legal
tl'eatise of the 'J'hnmmasat, which served for a long time as the
Siamoso Coustitnt.iou. History does not tell us very clearly how
those Mon disappcaletl from the scene. It was from a blending
of t.he ohl Thai ideal wit.h this C'!tltnre that we developed that
putriarehal kingHhip with which I shall go on to deal later.
Once iu the valley of the JVlenam, we came into contact with
the great Kinner empil'e, which is mainly known to posterity through
it.H g1eat. monnm<mts snch as A11gkor. 'l'heir culture was made up of
Hin(lltism from the innnmelahle waves of Indian immigration and
of Mtdwyn.n:t Bnddhit:nn inhel'itcd in all probability from the rnle of
the "Kiug of tho Mountain" of the naval empire o Srivijaya. 'l'he
KluLwt !levdovud out of these somcos their own cult of the Devarai,
or divilw kingship. When tho Siamese onsted the Khmer from the
l\fenam valley, tlwy emno nuder the inilnence of the latter's culture.
petition which a snhject conld submit (,o hii:l king. Needless to say,
not only was the King rewarded for hi<~ resvnm;ihilities with
popular reS11ect, but was also liable to he blamed hy his filial
subjects on oecasions of national as well as personal calamities, oven
including a c1op .failnrc.
The Thammasat
What formalised thi:-~ patriarchal kingship was the Constitntion
of the 'l'hammasat (hom the Pali DhrmzJna8ctttha) which we got
from the Mon. Its origin might have been very ol<l. Its inspiration
was doubtless older for it can lJe tmced to the Dialut Nilrayn of the
'1.'1:p1;talca which Hhys Davids asHigns to tho Vth ccntnry B. C. 'l'he
'l.'hctnuna8at describes its i<leal of a monarch as n King of Righte-
ousness, elected by the people (the .ZVlahaswnnwtn). It::1 inspirationl 3 l
describes its ideal monarch in identical terms, that is the
1}1ahasammata, 'elected by the people'. It fnrther uxplains that he
was a khetttiya,, 'Lord of the fi.elds' aml one who charnHl others ancl
thereby eams the title of 1'aJa. It is of interest to note that the
term lchettUy[t, del'ived from the Sanskrit lcs!tatriyn, is the etymolo-
gical and possibly historical eflnivalent of tho Iranian lcshalJYtpct
which has heon anglicisod tluongh the (}reek 8alrarJes int,o satrap.
I do not know whether tho itlentHy with our tt!rm Chao P'r.umdin,
'the Lord of the Land' is historical or merely acci\lcmtal, for no
etymological connection can he traced t.hrongh U1o Pali or Sansluit.
According, t.hen, to the 'l'hmnmasat, t.ho ideal monareh a,IJi!les
steculjast in the ten lcinlfl!J vi1tnes, constantly ltplwlrlino the jivo
common zl1'ecepts and on holy days tho set oj' cit;hl preceJll8, Uvin(J
in kndncss an1l uoodwill to all buin{l8. He taJr:c8 }Jet-i-ns to studu t/w
'l.'hnmnuMal a. nd to keep tho fow 1Jrinciplvs of Ju,gi'ica, n mnely: to
assess the Ti{fht 01' W1'0111J of all SM'Vice or disservice 1''nnde?'ell to him,
to uphold tho 1"iuhteous nnd ti'Jtlhjul, to cwrJ:ni1'e ridws th1'0'I.{Jh
nona. but just 1/WCtns rtnd to maintain the li'/'OSZJM"ily of his sta,te
th:_1!}!tflf~_!!C!_i_W ~!~-~- _insl lnf!CIIUl:_ _ ______ _
------------
(3 l Digha Nikaya, Agganna Sutta, section 21, tr. by Rhys Davids in
D'inlogll!Js of the Burlrllw Vol. IV, p, 88.
pt 2) THE OLD SIAMESE CONCEPTION OF THE MONARCHY 95
The ten kingly virtues above eited are often qnotrcl in Siamrse
lHera\,nre aiUl aUri lmte(l to the eormnontators of the .TataJGl( 4 ).
They are: almsgivinf..\, rnorality, liberality, rectitude, gentleness, self-
restrictioll, non-anger, non-violence, forbearance and non. obstruction.
Usually coupled with tho above is anot.hor curious quartett.e of th0
lines of concllle\, proper for an ideal monarch. They are: sasBamedlw
knowledgu of food Ol'ganization, pttdsctmedha. knowledge of men,
samm1tpit.sa means of winning the people's heart, vi'.tchpeyya ger1tle
words. 'l'he qwwt.ette is Haid to have heen Ps\ablishecl by sages of
olcl. With :jnst a little imagination one easily detects nnder the Pall
veneers of thPse ethical terms t.he names of BralmHtn l:lamifices of old
as laid down for Bralnnrm monarehs in the lhttapatJw, Br!"thmama.
Nothing can he more unlnulrlhistic than some of these sacrifices and
the way t1wy have bMn tr:msfomwc1 is a clever piece of linguistic
juggling t.o reach a compromise. Sassmnedlw is in J':wt from
asvarneclha the famons horse-sacrifiec; Lnt?'isamctlhn irl JJII,.J'trslir.mwdhn
the human-sacrifice long discontinuocl hy the Hintlns themselves;
V(tci.t.1WY!fn is Lhe uhJ'apeya rit11al celohrat<<l to obtain plenty; hut tho
laHt I havt not !K~cn ahle to idontiJ'y, thongh the Pali 'l'ext Socict.y' s
Dietionary says it, waR a saeri'f:iee and was the eqnivalent of the San-
skeH srtmyhp?'i18rt, whatever that may be. 'rllP fhst three are wrdl-
known and ful1 !letnilH nu.1.y be had from the Satapatha B?'ithmomr~(5>,
'l'hnK fmtified ]Jy t.Jw above rnles of conduut., tbe ideal lllllllal'eh
'l'he old tale goes on to say that upon the strict ol>Setvnnce of
his father's injnnct,ions as iletailetl above, the young monateh,
suceeeding his father who rethecl in old age, found one day npon tho
nptlcr tenaee of his palace the covotc(l eelestial wheel, wlricl1 l'ol1c(1
onwmd fil'st to the east ancl then to other quarters of the universe.
'l'he king followed with his army; and whe1ever it Htoppccl thoru
tho victorious war-lord took np his abode and wiU1 him hiB fomfolll
army. All the rival Kings in those respective regions cmne to the
HOVI'an king to give him welcome and beg for his teaching. Tho
king then exhorted them to refrain from killing, from stealing,
from arlnltery, from untrnth and ftom intoxicating thinks, CUlling
np with the injnnct.inn EnJoy yoHr 2JOSBBssions as yo have lieon
IUO!!t to . , . ,
'nw ahove is hnt ouo example of thu fail'ly extensive but
scattererl material in Pali lite1ature which inBpil'ecl Uw 'J'hamnwsat.
pt 2) THE OLD SIAMESE CONCEPTION OF THE MONARCHY 97
Now, \ve know from Mon history that 'vVareru, the 'l'hai king
of lVIartaban, har1 a standard lVIon code of laws written nncloJ his
patronage about 1280 or 1281 which bore the name of vVrtgrt'l''lt
DhaJmnrttlwt. According to a Llistingnishecl legal historian this was
without doubt one of the oldest vehicles by which the laws of lVIanu
penetraLerl into Siam ( 7 l . In accepting lY.I. Lingat's statement, I
presnme n:[ course that lHl llid not lose Hight of I<'orchhammer's
theory that the Mun htw-code, Indian in origin, reflects the social
and religiom,; conditions of Ancient h1clia during tlw supremacy of
Bncldhism and can claim to belong to a Bnrlrlhist Mana va school
earlier than the well- known Brahmanic recension of lYbnn, the
lVJhnrtuculhar'masctstntJSl. 'l'hat the Wnoarn Dlzarnmathat,
influenced onr laws iH further confirmed by t,he fact that it was later
translnterl into Pali in the XVlth century by the Mon jndst
Bncldhaghosa, and called the Metnw;(t.rn. Here, therefore, we have
cleal'ly before ns tho solution of the problem of tlH~ origin of onJ
laws, for in all prolJability the 'seer of the JvJanltBiLJ'a,' mentioned
.in the preamble just quoted was none othel' than this Bnddhaghosa,
the J\1on jurist. 'Tho only argument against such a hypothesis is
thnt the process of translation has been Jevel'Sed.
(7) R, Lingat: l'inIuence indoue dans l'ancien droit siamois, 1937 (dans
l'Etude de sodologie et d'ethnolouw im"idiqlles no, XXV)
(8) Fo:rchhB.mme:r's opinion, quoted by Mabel Bode: The Pal-i L'itemtn1e
of Bztnna, p, 86,
98 H. H. PRINCE DHANI (Vol. XXXVI
Royal Ordinances
'l'hough aplHm<leu, in tho UurpnK of 1~0;), to the 'l'!trtnunuBr"tJ,
itt-1 final soct-iun shonlcl he rnal'ly outside. It. is ohviom\ly an intm-
polation for it is uilf:enmt to the fmegoing in ::~tyln as well as in
matter. vVhereml t.l10 Pali 'l'lutm1nasirl iH wl'itten in the stulm lltetl't!,
tlri::l last Kt~etion is in the nrlaunfint; wlwreas t.hu g1'ammm of the
former ii:l none too classical, that of the lattPr is ftankl y had.
'.!'his
lnst part d<lals with what iR ealle<1 shlchhk1tdi, i.P. hmnch mattm, in
eoutnttlistinction to rn itlakwU, tJtm k or Plornental matte>r, w hieh
refers to the '1'/wmnw,~i:d-propor. Tho text definefl this 'hrauch
rnatter' afl including the. PMa HitJalmmnocl and Ph,a nll:iaba1'i/i/.({,t,
that is royal ordinances. H.oyal orrlinuuces wore eolltctivoly known
as the BctJasitt, a term that might be rcnde.recl as ' King's Loro' as
distinct from the 1'hammrts'itt, the 'Inspired Lore,' which was the
work snpposerlly of a superim agency, a Constitution in fact which
was not to be tampered with even hy tho higheflt in the land.
In the Pali original those royal ordinanees are Hai<l [,o have
been promulgated by the ancient King Hamallhipati, thnH
(9) Though Dr. Wales does not give him that credit, cf. ib'wient SimJW80
Government and A.dminist?'alion, pp.172-3
(10) ibid. p. 170.
(11) Leclere: Codes Cambodgiennes, Tome I, pp. 6588.
H. I-I. PRINCE DIIANI (Vol. XXXVI
100
and then-
Khattiyassa amaccassn
Vukkhiimi gm_tabkkhanan.1
Sadabhijo mahipiUo
Sammabhatte parikkhaye.
Unwritten Traditions
Ontshle of the 7'lwmrnasa.t there have been harH1N1 <lown
other traditions which can not be traced to any tr<'atisc on }ioli\,y.
'l'his survey would not he complete without touching on them.
A Siamese monarch sncceeds to the Throne thooret,icnlly
by election. 'J'he i<len is of course recognisable as coming from the
ohl Buddhist scriptm'l'S in the figure of King Mahasammata, the
'Great, Elect.' No lu.m1 and fast rules exist as to how electors are
qnrtlifiecl as such, but they were usuall~r royal and temporal Lords
of the Realm Hcnnetimes doing their bm;iness in the pre8ence, but
not with the part.ieipation, of spiritual I,onls. ll'l'egular successions
pt 2) THE OLD SIAMESE CONCEPTION OF THE MONARCHY 101
there certainly have heen, but they were exceptions ratlwr than
tho rule.
I wi 11 not haz:wd a gncss as to when tho monarch be carne
known colloquially m' the 'Lord of Life,' ( 0 han j'iv'it). It was of
comse a nH1l'C neknowledgement of an established fact,, It sPerns
only obvious that; the leader of an ancient community, not only in
Siam bnt anywhere, shonld have power over the life <tnrl death of
his snbjects.
Divine Kingship
Later contact with the Khmer coated this 11atriarebal awl-in
a way-limited kingship with n. veneer of divinity. It. gave outward
dignity to snch ceNmonies as the coronntinn and royal ohsoqnies.
In Uw former, Hinrln deities were invoke(l to porv::Mlc tho anointed
monarch, who was given snch regalia as the trident of Siva and tho
discns of Vishnn, and bore in his full style snch an epithet as the
Jnat?rwNon of the celeBtictl uod8 ( Dibyadeb;-wati1J' ). In tho latter,
the body of a dead monarch was encased in a lco'sa, the tnulitional
Khmer cover for the emblem of Siva, thereby attributing rlivinity
to the royal corpse(13l. Since the cnlt, of this llivinit.y was Hindn
anrl rather involved, all this had no signifi can co in Siam beyond
ontwanl dignity. The average SiameE\O, then as now, hal:\ never
taken np sorionsly the ide:~ oE his king lleint,; connected with Hindn
divinities, who after all had no place in his Bncldhist fail.h.
Later Developments
Having thns traced in sncccssive stages that; Siamese conception
o tho monarchy from the earliest times to nbont tho thh'd reign of
tho Bangkok dynasty, we now come to the final phase of it.s ovolu.
tion, that is the one prior to the l)l'CSont which is a pure flweign
institution and neeJ not be dealt with in a study of the old
concept.ion. Contact with the West lwonght, elwnged conditions and
by this time new problems arose which were no longer within the
radius oC the Constitution of tho Thamrrwsat. Social problems,
(13) The identification of the kosa or obsequial 1:1rn with the cover-sheath
of the emblem of Siva has been presented in detail in J. T.R.S. XXXII,
no. 2 (1st Thai no.) J?l? 4554.
pt 2) THE OLD SIAMESE CONCEPTION OF THE MONARCHY 103
sovr:m oJ' the nni'vcrse he too wenL hif: rO"ttJHl of the wo1ld in
the wake of Iris celestial wheel. Dr. Wnlus Lhillk!./15) Lhat Lhu
cnstom mllst have harl a fat' ol(lor ~:>ignifieance t.hongh long since
forgotten by the cowmon people, aml traces its ol'igin to Hw Agnii
Pttr>Zt.JW, wlwl'o one finds that th-e~ coronation was concludt'd Ly tiH'l
king riding pradakshina-wise m.onnd the city. .Jatalm 472 also
mentions the right-wise procession of a king l'01lnd hii:l city, Such
a royal progress is of comse a cowmon topic in the BndclhiHt Canon
and the cnstom probably dates back to the perio(l of Bnddhist India.
The local cnstom doubtless originates from this (lirection.
'l'he snLject of the Siamese coneept.ion of t.he monarchy was
fil'st studied by Dr. FI.G.Q. Wales in his Simnese State Cmcnwnies
and formed in it, the IVth chapter ( pp. :29-53 ). No other Htntly
of the snbject has been made since as far as I kno>v. In that study,
however, there tl.!'e certain points which seem to be misunderstood,
snch for instance as the assumption that tho Siamese king performed
Lhe functions of a High-Priest, with which I have already dealt.
with. Nor can 1 accept. the imposing Ust of taboos, practically all
of which have boon misunderstood altogether. 'l'he first item for
inHimwc that the king being divine ii; was Laboo to Lunch his body
especially hi!:! head and hnir. Before tho levelling influence of tho
West became prevalent, no Siamese wonlcl. b :wP tolerated his head
or hair being tonched by his junior :in age or station arHl nn in-
fringement of this was considel'ed as had manners. It applied
naturally all the more when it concerned Lhe head or hair of t.he
king. Thns was the poi:lition. Nothing to do at all with the divine
right of kings. Most. of the ten taboos in Dr. Wales' list, in fact,
were merely the dictates of good manners nncl breeding or else
necessitated by the cant.ion to pl'otect the life of one whose word
an<l action was law and whose deat.h might throw t.he whole conntry
into confusioll. Had the learned doctot been equally conversant
with cotut etitinette in his own connLry, wonld he have written that
U wns ctlso taboo in England to nse uHwd of the common language
(15) cf. Siamese State Oeremonics, p, 107.
106 1-I.H. PRINCE DHANI (Vol. XXXVI